Political Science
Ali Aqajani
Abstract
Mencius and Farabi are prominent representatives of two important Eastern intellectual traditions, namely Confucian-Chinese philosophy and Islamic-Iranian philosophy, who had basic reflections on the nature and functions of the state and how to moralize it efficiently. The basic question of the article ...
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Mencius and Farabi are prominent representatives of two important Eastern intellectual traditions, namely Confucian-Chinese philosophy and Islamic-Iranian philosophy, who had basic reflections on the nature and functions of the state and how to moralize it efficiently. The basic question of the article is the attitude of these two political philosophers towards the fusion of ethics and politics in the state and how to draw the moral state. The hypothesis is based on the elaboration of ethics and politics in the concepts of utopia, prosperity, legitimacy and justice and the formation of the moral state from the perspective of Mencius and Farabi and their major similarity in the general approach, which, based on the comparative research method, has many commonalities and noteworthy differences. Government, essential good, continuity and unity of ethics and politics, instrumental and maximal government/comprehensive social security/providing security-welfare-virtue, Hakim-Shahriar government, relationship between religion, politics, spirituality and ethics, happiness is a multi-faceted and multi-dimensional matter/achievement Happiness is a relative matter, the legitimacy of the heavenly and earthly duality, moderation and middle ground/opposition to its excess and immorality/and comprehensive justice are the commonalities of these two. Establishing a balance between the elitist and populist approach by Mencius, more clarity on the instrumentality of the state/and in terms of the right of revolution, more emphasis on the duties of the government/servant government, empirical-rational-detailed description, comprehensive happiness between nature and will, the role of the people Beyond Farabi's theory/the voice of the people is the voice of God, and more emphasis on political justice, the differences between Menisos and Farabi in the field of moral government can be enumerated.Mencius, a great thinker and philosopher of East Asia, and Farabi, a thinker and a high-level philosopher of West Asia, are two examples of treasures that the explanation of their opinions in the field of government can increase the connection between these two rich and deep traditions. In this research, an attempt has been made to analyze the fields related to ethics and politics, which are the components of the term called political ethics, and based on this, to clarify the similarities and differences between the two. Mensus, like Farabi, who is the second teacher in the philosophical tradition of Islam, can be called the second teacher in the Confucian tradition. He explained and explained and of course invented and theorized in the school of Confucius and is considered the closest interpreter of Confucius to him.Like Aristotle, Mencius and Farabi believed that man is a political animal and can only fully expand these relationships when he is inside the state and society. He considers the government to be a moral institution and they believe that its head should be a moral leader. According to these two philosophers, the distribution of charity among all the members of Madinah is based on the eligibility of people. Charities include officials and positions, security, health, dignity and status, sanctity, property, wealth and the like. Therefore, all citizens have rights, and everyone has the right to have a job and work suitable to their social personality.Unlike today's political philosophy in the West, Farabi does not believe in the separation of public and private spheres and considers them to be the same. The similarity between Al-Farabi and Mencius is the special prominence of political philosophy in the thoughts of these two. But in this field, the difference between the two is also clear. While Farabi follows political philosophy in the form of political wisdom in theory. Mencius seeks political wisdom in the public arena.According to Mencius and Farabi, a good, efficient and superior government is the result of the combination of ethics and politics. Based on this, the work of a good government should start from the people and go up, not from the ruling class and go down. People are not only the root but also the last judge of the government. Utopia, which is an ideal society, is realized when ethics and politics are combined. Happiness is multifaceted and multidimensional. Learning the benevolence of the community and the people is the extension of justice. Justice is realized when people have the ability and power to exercise sovereignty and can criticize the government and, if necessary, criticize it or correct it. In response to this question, Mencius considers the government a moral institution and believes that its head should be a moral leader.
Political Science
Bahram Akhavan kazemi; Fatemeh Forootan
Abstract
The main issue of this article is about the relationship of work and Coronavirus and the changes and transformations that have been created in the field of work due to the occurrence of this global risk and, as a result, have transformed the role of the government; changes that, according to Ulrich beck's ...
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The main issue of this article is about the relationship of work and Coronavirus and the changes and transformations that have been created in the field of work due to the occurrence of this global risk and, as a result, have transformed the role of the government; changes that, according to Ulrich beck's interpretation, by removing the standards and certainties of work, such as working in a specific place as a factory or an office and during specific hours of the day, have caused the destandardization of work and turned the global society into a risk global society and caused citizens to rethink the internal and international role of governments. Indeed, Coronavirus By forcing governments to adopt policies such as quarantine, forced suspension of jobs, limiting social interactions and reducing relations with other countries not only led to the closure of many businesses and unemployment of many people, but also by creating the need for a decisive role of the government in order to support different classes of different societies around the world to deal with this pandemic, it widened the scope of government's influence and the field of its social interventions. So, according to the findings of the research, which are the result of documentary studies by using the historical-adaptive approach to compare two different types of government in China and the United States, it can be inferred that with the outbreak of Corona, the liberal model of government is being replaced by a stronger government that is not a type of Chinese authoritarianism, but is an embedded liberalism that combines economic freedom with domestic social support. Some Important works have been written about the political and social consequences of Corona, among which we can mention Francis Fukuyama's article (2020) entitled "Pandemic and Political Order". The author claims that this crisis, like other global crises such as: The Great Recession, World Wars, the 11th September attack, has special consequences which its political dimensions are even more important than its economic effects; Therefore, this pandemic can lead to the intensification of nationalism, isolationism and an attack to the liberal political order. Farhad zivyar and reza khodabandelou(2019) in an article entitled " corona and reproduction of authoritarianism in democratic states" claim that successful experience of authoritarian states such as china in dealing with coronavirus can turn the global desire in to the accumulation and concentration of power and therefore, the closure of democratic space. But what distinguishes this article from other works that have been written in this field is its focus on the work and risks that have occurred in this arena by the occurrence of Corona that has changed the citizen's attitude about the role of government and the philosophy of its existence. In addition, although these works give priority to authoritarian states in drawing the political order of the post-coronavirus world, in this article, authoritarianism has its own criticisms that reveal the necessity of moving towards a middle path in the frame of embedded liberalism. So, it can be concluded that although since four decades ago, the best government is the one that restricts its field of intervention in society and only provides military security in the country, but in the risk situation, not only governments have found an opportunity to expand their interventions in the society, but also citizens have come to the conclusion that their egalitarianism concerns and their comprehensive security may be more important than their liberal desires. So, they prefer governments that deal with this pandemic and its harmful effects in different aspects with a wider range of power. The weak performance and inefficiency of the United States of America as the leader of the neoliberal agenda of the role and duties of the government on the one hand and the success of Chinese authoritarianism in dealing with this pandemic, verifies the accuracy of this matter. Of course, it does not mean that the Chinese authoritarian system is uncritical and perfect and its acceptance by other countries in the post-corona world is inevitable; Because China, due to the special features of its political system, such as complete controlling the flow of information, may be condemned of intervening the private sphere and totalitarianism. Therefore, it seems that balance is a requirement of dynamism, and this dynamism can be seen in the performance of Denmark government, which seeks to create a balance between international economic freedom and domestic social protection. So it's possible that the political order in the post-Corona world should be based on an embedded liberalism that maintains its economic independence and stands on its own feet in the international arena despite being affected by the flow of global communications and exchanges.
